P1: KNP 9780521841948pre CUUS127/Lovin 978 521 84194 April 7, 2008 This page intentionally left blank ii 13:10 P1: KNP 9780521841948pre CUUS127/Lovin 978 521 84194 April 7, 2008 CHRISTIAN REALISM AND THE NEW REALITIES Are religion and public life really separate spheres of human activity? Should they be? In this book, Robin W Lovin criticizes contemporary political and theological views that separate religion from public life as though these areas were systematically opposed and makes the case for a more integrated understanding of modern society Such an understanding can be underpinned by “Christian realism,” which encourages responsible engagement with social and political problems from a distinctively religious perspective Drawing on the work of Rawls, Galston, Niebuhr, and Bonhoeffer, Lovin argues that the responsibilities of everyday life are a form of politics Political commitment is no longer confined to the sphere of law and government, and a global ethics arises from the decisions of individuals This book will foster a better understanding of contemporary political thought among theologians and will introduce readers primarily interested in political thought to relevant developments in recent theology robin w lovin is Cary M Maguire University Professor of Ethics at Southern Methodist University, Dallas, Texas, where he previously served as Dean of the Perkins School of Theology He is a graduate of Northwestern University and Harvard University and an ordained minister of the United Methodist Church He was previously Dean at the Theological School of Drew University in Madison, New Jersey, and has also taught at the Divinity School of the University of Chicago His previous books include Reinhold Niebuhr and Christian Realism (1994) i 13:10 P1: KNP 9780521841948pre CUUS127/Lovin 978 521 84194 April 7, 2008 ii 13:10 P1: KNP 9780521841948pre CUUS127/Lovin 978 521 84194 April 7, 2008 CHRISTIAN REALISM AND THE NEW REALITIES RO B I N W L OV I N Southern Methodist University iii 13:10 CAMBRIDGE UNIVERSITY PRESS Cambridge, New York, Melbourne, Madrid, Cape Town, Singapore, São Paulo Cambridge University Press The Edinburgh Building, Cambridge CB2 8RU, UK Published in the United States of America by Cambridge University Press, New York www.cambridge.org Information on this title: www.cambridge.org/9780521841948 © Robin W Lovin 2008 This publication is in copyright Subject to statutory exception and to the provision of relevant collective licensing agreements, no reproduction of any part may take place without the written permission of Cambridge University Press First published in print format 2008 ISBN-13 978-0-511-45529-2 eBook (EBL) ISBN-13 978-0-521-84194-8 hardback ISBN-13 978-0-521-60300-3 paperback Cambridge University Press has no responsibility for the persistence or accuracy of urls for external or third-party internet websites referred to in this publication, and does not guarantee that any content on such websites is, or will remain, accurate or appropriate P1: KNP 9780521841948pre CUUS127/Lovin 978 521 84194 April 7, 2008 Contents Preface page vii Introduction 1 Reflections on the End of an Era 19 A Short History of Christian Realism 43 Contexts of Responsibility 84 Unapologetic Politics 117 A Global Order 152 Human Goods and Human Dignity 181 Select Bibliography Index 223 229 v 13:10 P1: KNP 9780521841948pre CUUS127/Lovin 978 521 84194 April 7, 2008 vi 13:10 P1: KNP 9780521841948pre CUUS127/Lovin 978 521 84194 April 7, 2008 Preface More than a decade ago, I wrote a book called Reinhold Niebuhr and Christian Realism The distinction between the man and the method was important to me, as it was to Niebuhr himself Christian realism did not belong to him alone, though he was its most articulate and influential voice It is a way of thinking deeply embedded in Christian tradition, and it can be systematically distinguished from other ways of thinking about politics, ethics, and theology available in Niebuhr’s time and in ours This volume continues that effort to take the way of thinking that Niebuhr represented beyond his own formulation of it This is not because I think less of Niebuhr, but precisely because I think his Christian realism has been intellectually isolated by more recent developments in philosophy and theology that make it harder for contemporary scholars to appreciate his insights I have tried to address these problems here by emphasizing the social and political pluralism in the Christian realist tradition and by stressing the theology of responsibility on which his pragmatic approach to moral problems depends The idea of responsible action connects Niebuhr more closely than I had understood before to his theological adversary, Karl Barth, and to his erstwhile student, Dietrich Bonhoeffer This book is in some respects an effort to write the theology and ethics we might have had if Niebuhr and Bonhoeffer had each had the opportunity to actually understand what the other was saying Or perhaps it is an effort to imagine the political philosophy we might have had if John Rawls had continued the line of thinking he explored in his undergraduate thesis at Princeton (The reader will find that cryptic remark explained near the beginning of Chapter 4.) I have been encouraged in this work by opportunities to present and discuss it with colleagues in many places, including the Society of Christian Ethics; the Center for the Study of Religion and Conflict at Arizona State University; Simpson College; the Center of Theological Inquiry in Princeton, New Jersey; and a joint meeting of the Society for the Study vii 13:10 P1: KNP 9780521841948pre CUUS127/Lovin viii 978 521 84194 April 7, 2008 Preface of Christian Ethics and the Societas Ethica held at Oxford University in 2006 More continuous conversation has been provided by Charlie Curran, Tom Mayo, Beka Miles, Theo Walker, Steve Sverdlik, and other colleagues in the Ethics Colloquy at Southern Methodist University Douglas Ottati, William Schweiker, and Michael Perry have all been particularly helpful over many years, and I trust they will forgive me if at points I can no longer tell the difference between ideas they have given me and ideas of my own Oleg Makariev has read, edited, corrected, and questioned this text through many variations, and I am immensely grateful for his loyal assistance during my first five years in my present position Stephen Riley contributed greatly to the preparation of the final manuscript, and Mark Tarpley assisted with the final editing and prepared the index Kate Brett at Cambridge University Press has been unfailingly patient, encouraging, and hopeful I am grateful to all of these people, and to many others whose ideas and interest contributed to the writing of this book and whose work has now delivered it into the reader’s hands 13:10 P1: KAE 9780521841948c06 CUUS127/Lovin 978 521 84194 Human Goods and Human Dignity April 7, 2008 217 incompatible with locating dignity in a more specific idea of what human nature is and how human beings are fitted by that nature for a particular way of life This would be true, even if, as seems to be the case, the Christian realist’s idea of human nature required a great deal of political freedom.84 Political liberalism and Christian theological realism may share the idea that human beings are inviolable in ways that give them certain rights in any form of organized political life If that is what is meant by human dignity, then political liberalism and theological realism each has an idea of human dignity, but it seems unlikely that both of them have the same idea A more promising reconciliation of theological realism and political liberalism might be to show that they arrive at the same results We have already noted, for example, that certain aristocratic ways of life ruled out by theological realism might also be rejected, for different reasons, by liberal pluralism.85 One could attempt to develop these points of agreement by demonstrating that all or many of the ways of respecting persons required by theological realism are also required by political liberalism, so that what is guaranteed them in one way by the idea that they are persons in the image of God is also guaranteed for other reasons by the political principles of a liberal democracy, and vice versa This sort of reconciliation is suggested by the way Rawls’s later work develops the idea of overlapping consensus in relation to specific traditions It may be the case, he proposes, that political liberalism rests not on a single set of principles supported by different traditions for different reasons, but on a family of more or less closely related principles In that way, a religious or philosophical tradition might develop a set of political principles distinctive to its own tradition, not merely compatible with it If the political organization that followed from these principles were sufficiently like Rawlsian liberalism, it could be regarded as a fully qualified liberal society, not merely as a decent society whose distinct arrangements deserve respect under the Law of Peoples Rawls specifically suggests the Catholic moral theologians’ idea of the common good as such a tradition.86 Galston makes the argument in more specific terms, developing a pointby-point comparison of liberal pluralism and Catholic social ethics in Public Matters Although there are areas of disagreement along with the 84 Niebuhr, The Children of Light and the Children of Darkness, p See also Robin Lovin, Reinhold Niebuhr and Christian Realism (Cambridge: Cambridge University Press, 1995), pp 119–57 85 See p 205 earlier 86 Rawls, Law of Peoples, p 142n; Paul J Weithman, Religion and the Obligations of Citizenship (Cambridge: Cambridge University Press, 2002), pp 196–200 12:44 P1: KAE 9780521841948c06 CUUS127/Lovin 218 978 521 84194 April 7, 2008 Christian Realism and the New Realities convergences, the comparison reflects favorably on either liberal pluralism or Catholic social ethics, depending on where you are standing when you start making the comparison, and it suggests that the two ways of thinking have more to learn than they have to fear from one another Galston’s suggestion that liberal pluralism may also require something like participatory justice is particularly interesting in this respect.87 There may, nonetheless, be important differences in both content and scope between political liberalism and the respect for persons derived from theological realism David Hollenbach begins his systematic treatment of the common good by pointing out the problems that a tolerant liberalism fails to solve.88 Hollenbach may have too expansive a notion of the common good His libertarian Catholic critics would no doubt think so Or Rawls may have too restricted an idea of political liberalism Galston’s liberal pluralism would suggest that In either case, a reconciliation of the content of the requirements of theological realism and political liberalism would appear to be an ongoing discussion, both within and between the two ways of thinking about persons in society The question of scope is also important Theological realism makes universal claims about how persons should be treated under any system of government The difference between the minimal human rights that are part of Rawls’s Law of Peoples and the somewhat more expansive political rights that people have in liberal democracies makes it unlikely that the liberal theorist would regard the full requirements of human dignity spelled out by theological realism as universal in scope, even if a careful reconciliation showed that they were, indeed, requirements of life in a liberal democracy Rawls’s emphasis on the conditions of freedom and equality under which persons consent to political arrangements requires that even their rights, beyond the most basic, must be the rights they choose for themselves The liberal theorist might argue then that this more restricted scope is a good thing, since it would make liberal democratic governments less likely to adventure the enforcement of these requirements on other, nondemocratic states Theological realists might respond that powerful liberal democracies have not been notably eager to enforce international human rights agreements where their interests were not also involved, and in any case, the theological realist might say, the respect we think that persons are 87 88 William A Galston, Public Matters: Politics, Policy, and Religion in the 21st Century (Lanham, MD: Rowman and Littlefield, 2005), p 153 Hollenbach, Common Good and Christian Ethics, pp 32–61 12:44 P1: KAE 9780521841948c06 CUUS127/Lovin 978 521 84194 Human Goods and Human Dignity April 7, 2008 219 due should not vary with the kind of government they have, even if we recognize that under certain kinds of government, it may be very difficult for them to get that respect Such discussions might continue for some time without arriving at definitive conclusions The important point to note is that in the recent literature, we seem to have moved beyond the assumption of incompatibility between religious comprehensive doctrines and political liberalism toward a recognition of common objectives both for politics and for persons Liberal theory begins to speak of rights in terms of a dignity that requires political participation as well as a theoretical presumption of equality Moral theologians practice what David Hollenbach calls “intellectual solidarity,” entering into the exploration of concrete social and political problems in secular terms and minimizing explicitly theological claims where these are not essential to arriving at practical agreement.89 On each side, there will be those who are wary of the rapprochement Christian pacifists will continue to argue that any accommodation to secular reason compromises the nonviolent Christian witness.90 Philosophers committed to the rigorous exclusion of religious and metaphysical claims from political discussion continue to regard religion, and especially religious authority, as a “conversation-stopper.”91 Still, the distance between the two sides now appears less than it did at the high point of the contemporary theorization of liberal politics Recent discussions have more in common with the joint effort of theology and democracy at the middle of the twentieth century to clarify what distinguished them from alternatives that had no respect for political freedom or human dignity politics, faith, and a meaningful more life These developments in the current discussion are an important recognition of the history that has linked Christian realism and the development of modern politics for more than five centuries The relationship has frequently been adversarial, with political liberalism and Christian tradition both claiming to be the origin of modern democracy and each suspecting the other of undermining it “The debate has been inconclusive,” Reinhold Niebuhr wrote well before the current episode began, “because, as a matter 89 Hollenbach, Common Good and Christian Ethics, pp 137–70 90 Hauerwas, With the Grain of the Universe, pp 218–21 91 Richard Rorty, “Religion in the Public Square: A Reconsideration,” Journal of Religious Ethics 31(2003), 141–9 12:44 P1: KAE 9780521841948c06 CUUS127/Lovin 220 978 521 84194 April 7, 2008 Christian Realism and the New Realities of history, both Christian and secular forces were involved in establishing the political institutions of democracy; and the cultural resources of modern free society are jointly furnished by both Christianity and modern secularism.”92 That recognition of shared origins and continued collaboration is all that history suggests and all that a prudent Christian realism wants Christian realism does not seek to conform society as a whole to a religious ideal, because it has no such ideal It does not ask how society would look if everyone shared its theology, because its theology includes an understanding that not everyone will From the time that Augustine sat down to write the City of God, Christian realism has rejected both withdrawal from the complexities of social life and utopian solutions that claim to dissolve them Christian realism seeks today what it has always sought: A responsible engagement with a society that creates and maintains the human goods that everyone requires for this life, whatever they believe about their ultimate destiny In modern times, Christian realism has been a participant in the search for a form of government that neither claims too much for itself nor expects too much of human nature The political task of Christian realism today is not to offer an alternative to the liberal democracy that has emerged from that collaboration, but to keep it sufficiently realistic So what we have – what Christian realism seeks and what it has helped to create – is neither a religious ideal of social life nor a religious constitution, but a system of unapologetic politics Faith influences the shape of social life by bringing to the public forum of each social context a comprehensive idea of the human good, centered in the person as the image of God in whom these diverse goods are united Those responsible for law and government respond to this unapologetic account of human dignity by finding ways to formulate its requirements in terms acceptable in the forum of public reason That is where government’s work is done But democratic government also presses back with the requirements of its own integrity, refusing to become simply the instrument of a theological proclamation The church, in turn, rejects the demand for apology and persists in formulating the requirements of Christ’s presence in history in its own terms If this process goes well, both church and state will be satisfied that they have preserved their separate integrities, assessed in the private forums of theologians and liberal theorists More important, in the interaction between these contexts, without any single set of rules to govern the discourse, on terms that no context taken by itself can dictate, people will lead meaningful lives For what we know is that meaning in life comes not from 92 Niebuhr, Christian Realism and Political Problems, p 95 12:44 P1: KAE 9780521841948c06 CUUS127/Lovin 978 521 84194 Human Goods and Human Dignity April 7, 2008 221 the goods we create, but from responsibilities accepted before God in creating them As we participate in the contexts in which human goods are created and enable others to participate in them – not each individual under one or the other of them, but all people under all of them – we anticipate God’s judgment and mercy As we accept our responsibilities and entrust the results to God, Christ takes form in history and action takes on meaning that thought cannot supply 12:44 P1: KAE 9780521841948c06 CUUS127/Lovin 978 521 84194 April 7, 2008 222 12:44 P1: KAE 9780521841948bib CUUS127/Lovin 978 521 84194 April 7, 2008 Select Bibliography Ambrose, De Officiis, Ivor J Davidson, ed., Oxford: Oxford University Press, 2001 Augustine, The City of God against the Pagans, R W Dyson, ed., Cambridge: Cambridge University Press, 1998 Ballor, 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9780521841948bib CUUS127/Lovin 226 978 521 84194 April 7, 2008 Select Bibliography Lieven, Anatol & John Hulsman, Ethical Realism, New York: Pantheon Books, 2006 Locke, John, A Letter Concerning Toleration, James Tully, ed., Indianapolis: Hackett Publishing, 1983 , Two Treatises of Government, Peter Laslett, ed., Cambridge: Cambridge University Press, 1988 Lovin, Robin W., Reinhold Niebuhr and Christian Realism, Cambridge: Cambridge University Press, 1995 Magid, Henry M., English Political Pluralism: The Problem of Freedom and Organization, New York: Columbia University Press, 1941 Morgenthau, Hans J., Politics Among Nations: The Struggle for Power and Peace, 4th Ed., New York: Alfred A Knopf, 1967 Morrison, Jeffrey H, John Witherspoon and the Founding of the American Republic, Notre Dame, IN: University of Notre Dame Press, 2005 Murray, John Courtney, We Hold These Truths: Catholic Reflections on the America Proposition, New York: Sheed and Ward, 1960 Naveh, Eyal, Reinhold Niebuhr and 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Scholars Press, 1991 Skinner, Quentin, The Foundations of Modern Political Thought, Cambridge: Cambridge University Press, 1978 Slaughter, Anne-Marie, A New World Order, Princeton, NJ: Princeton University Press, 2004 12:45 P1: KAE 9780521841948bib CUUS127/Lovin 228 978 521 84194 April 7, 2008 Select Bibliography Stackhouse, Max, ed., Christian Social Ethics in a Global Era, Abingdon Press Studies in Christian Ethics and Economic Life, No 1, Nashville: Abingdon Press, 1995 , “Public Theology and Political Economy in a Globalizing Era,” Studies in Christian Ethics 14 (2001), 70–1 Stiglitz, Joseph E., Globalization and Its Discontents, New York: W W Norton, 2002 Stone, Ronald H., Prophetic Realism, New York: T & T Clark, 2005 Taylor, Charles, Modern Social Imaginaries, Durham, NC: Duke University Press, 2004 Tinder, Glenn, The Political Meaning of Christianity: An Interpretation, Baton Rouge: Louisiana State University Press, 1989 Trigg, Roger, Religion in Public Life: Must Faith Be Privatized?, Oxford: Oxford University Press, 2007 Waldron, Jeremy, “Religious Contributions in Public Deliberation,” San Diego Law Review 30 (1993), 817–48 Walzer, Michael, Spheres of Justice, New York: Basic Books, 1983 Warren, Heather, Theologians of a New World Order: Reinhold Niebuhr and the Christian Realists, 1920–1948, New York: Oxford University Press, 1997 Witte, John, Law and Protestantism: The Legal Teachings of the Lutheran Reformation, Cambridge: Cambridge University Press, 2002 12:45 P1: KAE 9780521841948IND CUUS127/Lovin 978 521 84194 April 7, 2008 Index Anderson, Kenneth, 29 Antiutopian Realism, 22, 28–32, 68, 74, 159 Aristotle, 12, 46, 76 Audi, Robert, 124n Augustine of Hippo, 6, 12, 46–50, 62, 190, 191 balance of power, 3, 17, 20, 160–64, 173 Barth, Karl, 29, 90–96, 101–03, 203 Berlin, Isaiah, 79, 185, 193 Bonhoeffer, Dietrich, 11, 78, 106–10, 128, 195–200, 202–09 on contexts, 99–106 on the penultimate, on responsibility, 92, 96–99 Brunner, Emil, 77, 78n, 101–03 Burke, Edmund, 59 business, 16, 74, 134–35, 142, 206, 209 Calvin, Jean, 55, 69 Carter, Stephen, 25, 125 Centesimus Annus, 206 Christian Idealism, 50–53, 64, 79 Cold War, 153, 155 command of God, 94, 100, 102, 106 Comprehensive doctrines, 40, 121–22, 145–48, 148–51, 184, 219 Confessing Church, 102 Constantinianism, 26 contexts, 99–106, 113–16, 129, 197, 209–13 and forums, 132–38 and globalization, 165–70 Counterapocalyptic Realism, 22, 32–37, 158 culture, 211 democracy, 24, 120–24, 149, 152, 154, 180, 199 divine command, 90, 96, 102 divine mandates, 78, 98, 102, 197, 198, 199 Elshtain, Jean Bethke, 28–32, 148, 159–60, 176 eschatology, 43, 51, 190, 198 estates, 73, 100 orders, 73, 81 See also mandates Eusebius of Caesarea, 44, 51 falliblism, 10, 11 family, 73, 104, 110, 136, 210–12 Ferguson, Niall, 163n, 168 Fergusson, David, 41n, 56, 143n Figgis, John Neville, 78–79, 208n First World War, 20, 92 and globalization, 168 Forrester, Duncan, 34–35, 158n forums, 133–38 private, 135, 149, 166, 220 public, 138–42, 177 See also public and private freedom, 20–21, 95, 152, 171, 195 Fukuyama, Francis, 156 Galston, William, 79, 124, 146, 184, 185–89, 193, 215, 217–18 Gamwell, Franklin, 15n, 49n, 119–20 Gelasius I, Pope, 45, 50 “German Christians,” 103, 195 Germany, 7, 80, 92, 197, 201 global pluralism, 178–80 globalization, 20, 38, 155–56, 165–70, 170–71, 177 God and human responsibility, 195–200 reality of, 189–92 goods, human, 76, 99–101, 110–16, 143–48, 199, 205 Gordis, Robert, government, 15, 73, 120–24, 132, 138 purposes of, 30, 40, 58, 59, 124, 144, 149, 210 Gregory, Eric, 118n, 193n Gregory the Great, 50–52 guilt, 29, 99 Hauerwas, Stanley, 11n, 24–27, 43, 131n Held, David, 171, 173 229 12:54 P1: KAE 9780521841948IND CUUS127/Lovin 978 521 84194 230 Herberg, Will, 23–24 Hitler, Adolf, 3, 78, 99, 109, 201 Hollenbach, David, 41, 80, 209, 218, 219 human dignity, 148, 209, 214–18, 220 human nature, 8–10, 88, 94, 197, 220 Huntington, Samuel, 164 Hutcheson, Francis, 61n ideology, 3, 99, 107, 109–11, 116, 194, 197, 199 idolatry, 4, 109, 170–78 Ignatieff, Michael, 35, 177 image of God, 1, 94, 214, 215, 217, 220 Insole, Christopher, 10n, 195n, 214n Islam, 33, 164, 179 Jesus Christ, 11, 24, 26, 106, 203, 204, 215 ethics of, 66, 96–98 John Paul II, Pope, 206 Justice, 1, 63–72, 87–88, 107–08, 190, 210 and love, 67 Kaplan, Lawrence, 32 Keller, Catherine, 34–35, 37 King, Martin Luther, Jr., 70, 123 Kristol, William, 32, 162n Leo XIII, Pope, 79, 166, 206 liberalism, 87, 120–24, 156, 216 and Christian realism, 64–68, 72 liberal democracy, 14, 20, 109 liberal theory, 156 liberal pluralism, 79, 121, 146, 185–87, 192–93, 200, 205, 218 Lincoln, Abraham, 70, 123 Locke, John, 58–59, 63 love, 187, 204 objects of, 62–63, 190–91 Luther, Martin, 53–61, 62, 73–74 April 7, 2008 Index and Karl Barth, 28–29, 93, 103 and Dietrich Bonhoeffer, 6, 92, 103, 195 and Emil Brunner, 103 on responsibility, 93–95 O’Donnell, James, 47 O’Donovan, Joan Lockwood, 45n, 139 O’Donovan, Oliver, 45n, 49n, 174, 192 orders of creation, 42, 77, 101–03 See also mandates Peace of Augsburg, 55 person, 202–04, 204–07, 207–09 Pius XI, Pope, 80 Placher, William, 126 Pluralist Realism, 22, 37–42, 76–81, 107, 174, 180 political authority, 12, 35, 46, 72 politics, 12, 15, 76, 85 politics, modern, 13, 58, 61–64, 76, 116, 144, 181–83 poor, 35–36, 43, 72, 136–37, 158, 166, 169, 190 pragmatism, 6, 25 Prophetic Tradition, 4, 122, 189–90 Hebrew Prophets, 3, 6, 11, 189, 196 Jesus and, 190 Prophetic Faith, 4, 5, 22, 99, 187 public and private, 58–59, 61, 137, 138 See also reason, public Quadragesimo Anno, 80 majesty, 171–74 mandates, 202–09 unity of, 208 market economy, 20, 145 Markus, R A., 49, 190n Marxism, 3, 19, 212n McCann, Dennis, 38 Morgenthau, Hans, 7, 16n, 161 Murray, John Courtney, 9, 14, 120 Rawls, John, 67, 70, 118, 121–24, 146, 156–57, 183, 216, 217 Realism, Christian Realism, moral, 8–10, 28, 79, 185 Realism, political, 6–8, 51, 67–68, 145, 162, 196 Realism, theological, 10–11, 189–92, 198, 195–200, 200–02, 213–18 reason, public, 69–72, 120–24, 126–29, 143–48, 148–51 Reformation Realism, 53–58, 65, 69, 72 Rerum Novarum, 79–80, 206 responsibility, 88–93, 93–99 Roman Empire, 33, 44–45 Russia Russian Empire, Soviet Union, 5, 28, 108–09, 153–55, 161 nation state, 16, 41, 171, 179 natural law, 44, 89, 101–02 Neuhaus, Richard, 25–26, 123n Niebuhr, Reinhold, 2, 66, 119–21, 152, 188, 195–200 Sandel, Michael, 86–87, 184 Santurri, Edmund, Schweiker, William, 10n, 39, 42, 90 Second World War, 7, 152 Postwar problems, 3, 152, 154, 162 12:54 P1: KAE 9780521841948IND CUUS127/Lovin 978 521 84194 April 7, 2008 Index secular authority, 14, 53–55, 62–63, 65, 73, 107, 171 security, 60–61, 108, 153, 174–77, 210 Smith, Adam, 75 Social Gospel, 19, 90 sovereignty, 148, 159, 170–73, 175, 177, 208 Stackhouse, Max, 38, 42, 81 Stalin, Joseph, 20, 35 superpowers, 153, 155, 161–63, 178 unapologetic theology, 126–30, 150–51 Unapologetic Principle, 129–32, 139, 141 United States, 30, 70, 108, 153, 161, 197 utopianism, 29, 65, 68 Taylor, Charles, 134 terrorism, 28, 30, 32, 34–35, 68, 123, 179, 186 Thomas Aquinas, 41, 64, 102 Tinder, Glenn, 31, 44 totalitarianism, 21, 78, 150, 180, 183 Walzer, Michael, 79, 121–22 Weber, Max, 91–92, 194 Weithman, Paul, 47 Wesley, John, 75 Witness Realism, 21–22, 23–27, 74, 107 value pluralism, 79, 185–89, 192 and religion, 193 values, 42, 77, 110–11, 187, 205 in politics, 84–88 231 12:54 ... 84194 April 7, 2008 Christian Realism and the New Realities This assessment of the human situation is shared by all Christian theology What distinguishes Christian realism is the conviction that the. .. connects these variations on the realist theme is that they unite political realism, moral realism, and theological realism. 13 The meaning of realism is different in each of these uses, and the. .. realms either Finally, Christian realism is also theological realism The realities of interest and power and the realities of human nature are not the whole of reality The reality of God stands beyond